Avos 2:9 צְאוּ וּרְאוּ אֵיזוֹהִי דֶרֶךְ יְשָׁרָה (all)

He [Rabban Yohanan] said unto them: go forth and observe which is the right way to which a man should cleave? Rabbi Eliezer said, a good eye; Rabbi Joshua said, a good companion; Rabbi Yose said, a good neighbor; Rabbi Shimon said, foresight. Rabbi Elazar said, a good heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included. He [Rabban Yohanan] said unto them: go forth and observe which is the evil way which a man should shun? Rabbi Eliezer said, an evil eye; Rabbi Joshua said, an evil companion; Rabbi Yose said, an evil neighbor; Rabbi Shimon said, one who borrows and does not repay for he that borrows from man is as one who borrows from God, blessed be He, as it is said, “the wicked borrow and do not repay, but the righteous deal graciously and give” (Psalms 37:21). Rabbi Elazar said, an evil heart. He [Rabban Yohanan] said to them: I prefer the words of Elazar ben Arach, for in his words your words are included.

"A good eye": One who suffices with what he has and does not seek extraneous things - and is not envious when he sees that his fellow has more than him.

"A good friend": who rebukes him when he sees him doing something that is improper.

"A good neighbor": who is found near him, whether by day or by night; whereas a good friend is not found near him all the time.

"Seeing the consequences of one's actions": One who looks out and sees what will be in the future. And through this, he calculates the loss [engendered by doing] a commandment versus its reward and the reward [engendered by doing] a sin versus its loss.

"One who borrows but does not repay": And this is the opposite of "seeing the consequences of one's actions;" as if he does not repay, who will [now] lend to him and he will be stuck in [his] famine. And he did not say just, "not seeing the consequences of one's actions," as it is possible for a person who does not see the consequences of his actions not to come to a mishap, as he will be able to rescue himself when that consequence comes to him.

"'but the righteous one gives graciously'": [It is] speaking about the Holy One, blessed be He, who is the righteous One of the world, Who gives graciously to the lender what this one borrowed from him and did not repay him. It comes out that the borrower is in debt to the Omnipresent.

"should cling, etc.": Its explanation is that certainly one should cling to all of the good and straight [character traits], but rather he meant to say in one trait should [a person be] always complete. As it is better for a person to grab on to one trait completely always - and it makes it easier for him to achieve all of the important good traits - than for him to have a few character traits and not to be complete in any of them - the teacher, Rabbenu Yonah. And the lips should kiss [this] - Midrash Shmuel. And it works well with this that the words of Rabbi in the beginning of this chapter refer to all of the traits, [and discusses] what is the path that a person should choose, such that he can enact [it] in the doing of each and every [character trait]. That is why he did not say, "cling."

what is a straight path that a person should cling to: From all of the good and straight paths that a person should cling to. He means to say to cling to one trait, to be complete with it. As it is better for a person to grab one trait in full - that it become easy for him to reach all of the important traits via it - than his being someone with [attempted mastery of] many traits and he is not complete in any one of them. And this is that which Rabbi Eliezer said, A good eye: He means to say the trait of generosity, which is a fine and praiseworthy trait. And once he is at the peak of generosity, he will certainly reach the other virtues - as this trait [comes] to him because of a broad heart and a good eye. And a person like this is fit for every good trait, and this is what is written (Proverbs 14:21)," he who shows pity (mechonen) for the lowly is happy." This means to say that the humble are the ones that find favor in his eyes and [so] he gives to them with a good eye. [This is like] the usage (Psalms 102:15), "and they will cherish (mechonen) its dust" - that the dust of the Land of Israel will find favor in their eyes.

Rabbi Yehoshua says: A good friend: That he cling to this straight path and it become easy for him to do it; and to be a good friend to the man that his heart desires, and to accustom himself that a (another) spirit be pleased from him. And thus he will come to be [on friendly terms] with all of the creatures.

Rabbi Yosi says: A good neighbor: That he himself be a good neighbor to all of his neighbors. And once he becomes good and a loyal friend to five or eight people, the matter is close for him to love all that come to the world. And [so] he is happy and with all of the good traits.

Rabbi Shimon says: Seeing the consequences of one's actions: That he places his eyes on everything, and see all of the things that will be generated before they are generated. And when he sees something that has reward at its beginning but its end will bring a loss, he will distance himself from it. And with this, he will never sin - as he will 'weigh the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it.' And hence a person should cling to this path to weigh at the beginning that which will be at the end, and to weigh all of his affairs with this [approach].

Rabbi Shimon says: One who borrows but does not repay: He could not have said the opposite of "the one who sees the consequences of one's actions" in general is the one from which everyone should distance himself. As everyone distances themselves from this [trait] on their own. But one is able to cling to it through an action; and [so] he took something about which a person should see the consequences [in action]: One who does not see it does not distance himself from the bad path, like the borrower who does not pay. Since at the time that he borrowed, he should have thought and seen if he would be able to pay up when the time of payment would come. And if he is not aware on his own if he will have the wherewithal in his hand [to pay], he should not borrow now - in view of the duress that he will have. [Rather], he should endure the current duress, even if he very much needs the loan.